俱舍論記 23.18

23.18

「然有經言至各有三種」者，會釋經文。然有經言「問：此四念住由何故集？由何故滅？經復答言：食集故令身集。」由段食故身得增長，觸集故令受集，由觸因故受果得生。名色集故令心集，由名與心為相應、俱有等。由色與心為依、緣等，心果得生。又解：約四識住，色蘊是色，受、想、行是名。識是能住，即是所集，是故除識。作意集故令法集，由作意起故，令此法中餘心所起。若食、觸、名色、作意四因滅故，如次令身、受、心、法四果滅。若依此經，念住有四，如何乃言慧為自性？論主釋言：應知彼說三念住中，所緣念住以念於彼得安住故，名所緣念住。又四念住別名隨所緣。於所緣中，或緣自相續身，或緣他相續身，或緣自、他相續身，三種異故。俱謂緣自、他，一一念住緣自、他、俱各有三種。三四即成十二念住，故彼經說所緣念住。四念住中雖身及法亦通非相續，此中且據相續以論，或從多分說。

Regarding "However, there is a sūtra that says ... each has three kinds": this reconciles and explains the text of the sūtra. There is indeed a sūtra that says: "Question: Through what do these four foundations of mindfulness arise? Through what do they cease? The sūtra further replies: Through the arising of food, the body arises." By means of material food, the body increases. Through the arising of contact, feelings arise: through the cause of contact, the result of feeling can be produced. Through the arising of name-and-form, the mind arises: because name serves as associated and coexistent causes for the mind, and form serves as basis and cognitive object for the mind, the result of mind can be produced. Another explanation: in terms of the four stations of consciousness, the form skandha is form, while feeling, perception, and formations are name. Consciousness is that which abides, which is what arises; therefore consciousness is excluded. Through the arising of attention (manaskāra), dharmas arise: because of the occurrence of attention, other mental factors among these dharmas arise. If the four causes of food, contact, name-and-form, and attention cease, then correspondingly the four results of body, feelings, mind, and dharmas cease. If one follows this sūtra, the foundations of mindfulness are four; how then can one say that prajñā is their intrinsic nature? The author of the treatise explains: One should know that when speaking of three foundations of mindfulness, it is called the foundation of mindfulness as cognitive object because mindfulness abides steadily in them. Moreover, the individual names of the four foundations of mindfulness follow their cognitive objects. Within the cognitive objects, they either take the body of one's own continuum, or the body of another's continuum, or the body of both one's own and another's continua as an object, because there are three distinct types. 'Both' means taking both one's own and another's as object. Each single foundation of mindfulness taking one's own, another's, or both as object has three types respectively. Three times four becomes twelve foundations of mindfulness; therefore that sūtra speaks of the foundation of mindfulness as cognitive object. Although within the four foundations of mindfulness, body and dharmas also extend to what does not belong to a continuum, here it is temporarily discussed in terms of a continuum, or according to the majority.